Karika verses 2.6-7

6. (K¹⁴) The first two are accompanied by dream and sleep, the Prājña (is associated) with sleep without dream. The wise perceive neither dream nor sleep in the Turīya,—21.

7. (K¹⁵). The word svapna or dream applied to the wrong notion (such as that one lias independent ownership over his possessions and that they are not Lord’s); the word nidrā or sleep means the wrong conception of truth regarding the attributes of the Lord, such as that He is not independent,’ etc. When the constant rotation of these two wrong notions becomes exhausted and ceases, then the Soul attains the goal of Turīya.—22.

Notes.

[Note.—Adyau—first two, namely, the Viśva and the Taijas. They are associated with both the illusion of the phenomenal, and the great Ignorance: in other words with the “effect and the cause.”]

[Note,—Nidrayā—by sleep (in which there is no dream). The Prājña is associated with the ‘cause’ alone and free from the two-fold delusion called ‘dream’ and ‘sleep’.]

[Note.—Niścitāḥ (Niścita)—the persons who have known the reality. They who have thrown off the bond of the “cause” and the “effect.”]

[Note.—Anyatha—contrary, wrongly; thinking that this body, house, etc., belong to him and not to the Lord.]

[Note.—Gṛhṇataḥ (Gṛhṇata)—of the person accepting or comprehending or perceiving, i.e, perceiving the tattva or reality wrongly is ‘dream’ technically so called.]

[Note.—Svapnaḥ (Svapna)—dream. The word is used here to include both the waking and the dream. The wrong notion of independent ownership of body, etc.]

[Note.—Nidrā’sleep or avidyā—the Great Nescience, the mother of all illusion]

[Note.—Tattvam (Tattva)—the Reality, the Lord. Not perceiving the reality at all is sleep. The real truth about the Lord, that He is independent.]

[Note.—Viparyāse (Viparyāsa)—inverted knowledge, error or mistake, viparyāse kṣīṇe when inversion is removed. The constant rotation or revolution is also viparyāsa.]

[Note.—Kṣīṇe (Kṣīṇa)—in the destruction, when destroyed: when exhaustion takes place of viparyāsa or error.]

Madhva’s commentary called the Bhāṣya:

The Prājña and Turīya do not both cause the imposition of dvaita on the Jīva. In this both are equal. The Turīya does not impose dvaita on the Jīva, nor does Prājña also cause it—but Prājña has under Him the Sleep which has latent in her the power of imposing dvaita on the. Jīva. This is the sense of the Scriptures. From one wrong knowledge arises another wrong knowledge, the error has a tendency to reproduce itself. (Thus a wrong notion of a person’s entertaining In his waking state that he is an independent agent reproduces itself in dream, when he also thinks himself to be an independent agent, but with regard to objects which are merely revived impressions of the objects perceived in the waking state and which the dreamer mistakes for real objects. The next verse describes how this eternal circle of wrong notions may cease.)

Note.—(The Jīva attains the Turīya the goal when both sorts of imperfections are destroyed—that of the waking and dream in which the soul takes something unreal to be real; and that of the deep sleep in which the true Reality is not known.)

Note.—One perceives wrongly on account of the ignorance of the true nature of things. In the waking state men have the false notion of ‘I,’ ‘Mine,’ etc. and that they have free will, etc. That state is, therefore, also a dream metaphorically. In the dream state truly so called, this false notion becomes still more erroneous and is applied to the revived false impressions of the waking state and the dreamer takes them as real as waking. In the deep sleep, there is total ignorance, perception of nothing. When the soul transcends both these imperfections, then the Turīya is reached.

The waking and dream are perceiving of inverted (viparyāsa) images of reality, as one sees the inverted image of a landscape in a photographic camera. The deep sleep is the focal point from which commences this inversion. One must transcend the lens of Avidyā to see the landscape properly. So long as one is within the camera, under the Great Cause, the ‘lens’, the mother of all inversions, he can never see a right picture. The camera or sa sāra must be left, the Avidyā lens must be transcended, to see the reality: there must be the turning over (viparyāsa) of the inverted image in order to see it rightly.

Note.—From a wrong perception of reality arises ‘dream’; from a non-perception of it ‘Sleep’. When the inversion arising from these two causes is removed, then (the Soul) reaches the Turīya goal.—22.